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في جميع الأعمال والأقوال البارزة والخفيةالإخلاص هو : إفراد الله سبحانه وتعالى بالقَصْدِ ، وهو أن يريد العبد بطاعته التقرُّب إلى الله دون شيء آخر . قَالَ اللهُ تَعَالَى : ﴿ وَمَا أُمِرُوا إِلا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ دِينُ الْقَيِّمَةِ ﴾ [ البينة (5) ] .أي : وما أُمِرَ أهل الكتاب وغيرهم إلا بِعِبَادة الله وحده لا شريك له ، وإقام الصلاة ، وإيتاء الزكاة ، والحنفاء هم : المائلون عن جميع الأديان إلى دين الإسلام . ﴿ وَذَلِكَ دِينُ الْقَيِّمَةِ ﴾ ، أي : الملة المستقيمة . وَقالَ تَعَالَى : ﴿ لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلا دِمَاؤُهَا وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ ﴾ [ الحج (37) ] . أي : لن يصل إلى الله لحوم الهدايا والضحايا ، ولا دماؤها ، ولكن يصله منكم النية والإِخلاص . قال ابن عباس : كان أهل الجاهلية يلطخون البيت بدماء البُدْن ، فأراد المسلمون أن يفعلوا ذلك ، فنزلت هذه الآية .وَقالَ تَعَالَى : ﴿ قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ ﴾ [ آل عمران (29) ] .أي : فهو العالِم بخفيّات الصدور ، وما اشتملت عليه من الإخلاص أو الرياء .
Allah, the Exalted,
says:
"And they were commanded not, but that they should worship
Allah, and worship none but Him Alone (abstaining from ascribing partners
to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that
is the right religion." (98:5)
"It is neither their meat nor their
blood that reaches Allah, but it is piety from you that reaches Him."
(22:37)
"Say (O Muhammad (PBUH) ): Whether you hide what is in your
breasts or reveal it, Allah knows it". (3:29)
[1] وعن أمير المؤمِنين أبي حَفْصٍ عمرَ بنِ الخطابِ بنِ نُفَيْلِ بنِ عبدِ العُزّى بن رياحِ بنِ عبدِ اللهِ بن قُرْطِ بن رَزاحِ بنِ عدِي بنِ كعب بنِ لُؤَيِّ بنِ غالبٍ القُرشِيِّ العَدويِّ قالَ : سَمِعتُ رَسُولَ اللهِ يقُولُ : « إنّمَا الأَعْمَالُ بالنِّيّاتِ ، وَإِنَّمَا لِكُلِّ امرِئٍ مَا نَوَى ، فَمَنْ كَانَتْ هجرته إلى الله ورسوله ، فهجرته إلى الله ورسوله ، ومن كانت هِجْرَتُهُ لِدُنْيَا يُصيبُهَا ، أَوْ امْرَأَةٍ يَنْكَحُهَا ، فَهِجْرَتُهُ إِلى مَا هَاجَرَ إِلَيْه » . مُتَّفَقٌ عَلَى صِحَّتِهِ . رَوَاهُ إمَامَا الْمُحَدّثِينَ ، أبُو عَبْدِ الله مُحَمَّدُ بْنُ إسْمَاعيلَ بْن إبراهِيمَ بْن المُغيرَةِ بنِ بَرْدِزْبهْ الجُعْفِيُّ البُخَارِيُّ ، وَأَبُو الحُسَيْنِ مُسْلمُ بْنُ الحَجَّاجِ بْنِ مُسْلمٍ الْقُشَيريُّ النَّيْسَابُورِيُّ رضي اللهُ عنهما فِي صحيحيهما اللَّذَيْنِ هما أَصَحُّ الكُتبِ المصنفةِ .هذا حديث عظيم ، جليل القدر كثير الفائدة . قال عبد الرحمن بن مهدي رحمه الله تعالى : ينبغي لكل من صنَّف كتابًا أن يبتدئ فيه بهذا الحديث ، تنبيهًا للطالب على تصحيح النية . وقال الشافعي رحمه الله تعالى : يدخل في سبعين بابًا من العلم . وقال البخاري رحمه الله تعالى : باب ما جاء أن الأعمال بالنية والحسبة ولكل امرئ ما نوى ، فدخل فيه : الإيمان ، والوضوء ، والصلاة ، والزكاة ، والحج ، والصوم ، والأحكام . قوله : « إنما الأعمال بالنيات » ، إنما للحصر ، أي : لا يعتد بالأعمال بدون النية . « وإنما لكل امرئ ما نوى » . قال ابن عبد السلام : الجملة الأولى لبيان ما يعتبر مِنَ الأعمال ، والثانية لبيان ما يترتب عليها . انتهى . والنية : هي القصد ، ومحلها القلب . قوله : « فمن كانت هجرته إلى الله ورسوله ، فهجرته إلى الله ورسوله »، أي من كانت هجرته إلى الله ورسوله نية وقصدًا ، فهجرته إلى الله ورسوله حكمًا وشرعًا . « ومن كانت هجرته لدنيا يصيبها أو امرأةٍ ينكحها فهجرته إلى ما هاجر إليه » . قال ابن دقيق العيد : نقلوا أن رجلاً هاجر من مكة إلى المدينة لا يريد بذلك فضيلة الهجرة ، وإنما هاجر ليتزوج امرأة تسمى أم قيس ، فلهذا خص في الحديث ذكر المرأة دون سائر ما ينوى به . قال الحافظ ابن حجر العسقلاني : من نوى بهجرته مفارقة دار الكفر وتزوج المرأة معًا ، فلا تكون قبيحة ولا غير صحيحة ، بل هي ناقصة بالنسبة إلى من كانت هجرته خالصة . والله أعلم .
1. Narrated 'Umar bin
Al-Khattab (May Allah be pleased with him), reported: Messenger of Allah
(PBUH) said, "The deeds are considered by the intentions, and a person
will get the reward according to his intention. So whoever emigrated for
Allah and His Messenger, his emigration will be for Allah and His
Messenger; and whoever emigrated for worldly benefits or for a woman to
marry, his emigration would be for what he emigrated
for".
[Al-Bukhari and Muslim].
Commentary: According
to some Ahadith, the reason for this Hadith is that a person sent a
proposal of marriage to a woman named Umm Qais, which she turned down
saying that he should have to emigrate to Al-Madinah for it. Accordingly,
he did it for this specific purpose, and the two were married there. On
account of this event, the man came to be known among the Companions as
Muhajir Umm Qais.
On the basis of this Hadith, 'Ulama' are of the
unanimous opinion that the real basis of one's actions is Niyyah
(intention) and everyone will be requited according to his Niyyah. It is
true that Niyyah is founded in one's heart, that is to say, one has first
to make up one's mind for what he intends to do and he should not express
it verbally. In fact, the latter is a Bid'ah (innovation in religion)
because no proof of it is found in Shariah.
The point which becomes
evident from this Hadith is that Ikhlas (sincerity) is a must for every
action. In other words, in every righteous deed, one should seek only the
Pleasure of Allah; otherwise, it will not be accepted by Allah.
[2] وعن أمِّ المؤمِنينَ أمِّ عبدِ اللهِ عائشةَ رضي الله عنها قالت : قالَ رسول الله : « يغْزُو جَيْشٌ الْكَعْبَةَ فإِذَا كَانُوا بِبَيْدَاءَ مِنَ الأَرضِ يُخْسَفُ بِأَوَّلِهِمْ وآخِرِهِمْ » . قَالَتْ : قلتُ : يَا رَسُولَ اللهِ ! كَيْفَ يُخْسَفُ بأوَّلِهِمْ وَآخِرِهِمْ وَفِيهمْ أسْوَاقُهُمْ وَمَنْ لَيْسَ مِنْهُمْ ؟! قَالَ : « يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ ثُمَّ يُبْعَثُونَ عَلَى نِيّاتِهمْ » . مُتَّفَقٌ عَلَيهِ . هذَا لَفْظُ الْبُخَارِيِّ .في هذا الحديث : التحذير من مصاحبة أهل الظلم ومجالستهم ، وأن العقوبة تلزمه معهم ، وأنه يعامل عند الحساب بقصده من الخير والشر . وفي حديث ابن عمر مرفوعًا : « إذا أنزل الله بقوم عذابًا ، أصاب العذاب من كان فيهم ، ثم بعثوا على نياتهم » .
2. Narrated 'A'ishah (May Allah
be pleased with her) reported: Messenger of Allah (PBUH) said, "An army
will raid the Ka'bah and when it reaches a desert land, all of them will
be swallowed up by the earth." She asked; "O Messenger of Allah! Why all
of them?" He answered, "All of them will be swallowed by the earth but
they will be raised for Judgement according to their
intentions."
[Al-Bukhari and Muslim].
Commentary:
Everyone will be rewarded or punished according to his aim and intention.
This Hadith also proves that the company of depraved persons is extremely
dangerous. Whose army would it be, which has been referred to in the
Hadith, and when will it invade Ka'bah, is a matter known to Allah Alone.
Such prophecies are a part of the Unseen world. Since they come in the
category of the miracles of the Prophet (PBUH), it is necessary to believe
in their veracity and occurrence. Believing in such prophesies is also
essential because they were revealed by Allah).
[3] وعن عائِشةَ رضيَ اللهُ عنها قَالَتْ : قَالَ النبي : « لا هِجْرَةَ بَعْدَ الفَتْحِ ، وَلَكِنْ جِهَادٌ وَنِيَّةٌ ، وَإِذَا اسْتُنْفِرْتُمْ فانْفِرُوا » . مُتَّفَقٌ عَلَيْهِ . وَمَعناهُ : لا هِجْرَةَ مِنْ مَكّةَ لأَنَّهَا صَارَتْ دَارَ إسلاَمٍ . قال الخطَّابي وغيره : كانت الهجرة فرضًا في أول الإسلام على من أسلم ؛ لقلة المسلمين بالمدينة ، وحاجتهم إلى الاجتماع . فلما فتح الله مكة دخل الناس في دين الله أفواجًا ، فسقط فرض الهجرة إلى المدينة ، وبقي فرض الجهاد ، والنية على من قام به ، أو نزل به عدو . وقال الماوردي : إذا قدر على إظهار الدين في بلد من بلاد الكفر ، فالإقامة فيها أفضل من الرحلة منها ؛ لما يترجى من دخول غيره في الإسلام . قال الحافظ : كانت الحكمة في وجوب الهجرة على من أسلم ليسلم من أذى الكفار ، فإنهم كانوا يعذبون من أسلم إلى أن يرجع عن دينه .
3. A'ishah (May Allah be
pleased with her) narrated that the Prophet (PBUH) said, "There is no
emigration after the conquest (of Makkah) but only Jihad [(striving and
fighting in the cause of Allah) will continue] and good intention.* So
if you are summoned to fight, go forth."
[Al-Bukhari and
Muslim].
*. Intention according to An-Nawawi: It means that
goodness which ceased to continue by the cessation of emigration can still
be obtained by Jihad and by intending accomplishing good
deeds.
Commentary. When a country or a region is regarded as
Dar-ul-Islam (land of Islam), it is not necessary to migrate from it to
some other place. It is, however, obligatory to emigrate from such regions
which are Dar-ul-Kufr (land of infidels) and where it is difficult to
adhere to Islamic injunctions. It is also evident from this Hadith that
when it is not necessary to migrate from one Islamic country to another
then it is also not permitted by the Shari'ah to leave an Islamic country
to settle permanently in Dar-ul-Kufr only for the reason that the latter
has plenty of wealth and social welfare. Unfortunately, Muslims today are
afflicted with this disease. The transfer of their capital and talent to
Dar-ul-Kufr is indeed very disturbing because on one side these two
factors are lending support to the economy of Bilad-ul-Kufr (countries of
infidels) and on the other, obscenity and indecency that are common in
such countries, are becoming increasingly common among the Muslims
too.
Another highly important reason for the prohibition of
migration of Muslims to Dar-ul-Kufr is that it goes against the spirit as
well as their readiness for Jihad fi sabilillah (striving and fighting in
the way of Allah). This spirit and readiness must be kept always alive so
that the Muslims may respond at once to the call of Jihad whenever the
need for it arises anywhere.
[4] وعن أبي عبدِ اللهِ جابر بن عبدِ اللهِ الأنصاريِّ رَضي اللهُ عنهما قَالَ : كُنَّا مَعَ النَّبيِّ في غَزَاةٍ ، فَقالَ : « إِنَّ بالمدِينَةِ لَرِجَالاً ما سِرْتُمْ مَسِيراً ، وَلا قَطَعْتُمْ وَادِياً ، إلا كَانُوا مَعَكمْ حَبَسَهُمُ الْمَرَضُ » . وَفي روَايَة : « إلا شَرَكُوكُمْ في الأجْرِ » . رواهُ مسلمٌ .ورواهُ البخاريُّ عن أنسٍ قَالَ : رَجَعْنَا مِنْ غَزْوَةِ تَبُوكَ مَعَ النَّبيِّ فقال : « إنَّ أقْواماً خَلْفَنَا بالْمَدِينَةِ مَا سَلَكْنَا شِعْباً وَلا وَادياً ، إلا وَهُمْ مَعَنَا ؛ حَبَسَهُمُ العُذْرُ » .في هذا الحديث : دليل على أن من صحت نيته ، وعزم على فعل عمل صالح وتركه لعذر ، أن له مثل أجر فاعله .
4. Jabir bin Abdullah Al-Ansari
(May Allah be pleasedwith them) reported: We accompanied the Prophet
(PBUH) in an expedition when he said, "There are some men in Al-Madinah
who are with you wherever you march and whichever valley you cross. They
have not joined you in person because of their illness." In another
version he said: "They share the reward with
you."
[Muslim].
It is narrated by Bukhari from Anas
bin Malik (May Allah be pleased with him): We were coming back from the
battle of Tabuk with the Prophet (PBUH) when he remarked, "There are
people whom we left behind in Al-Madinah who accompanied us in spirit in
every pass and valley we crossed. They remained behind for a valid
excuse."
Commentary: What we learn from this Hadith is that if the
intention and spirit of Jihad are present in the heart of a Muslim but
physically he is unable to take part in it for valid reasons, he will get
the reward of Jihad without even his actual participation in it.
[5] وعن أبي يَزيدَ مَعْنِ بنِ يَزيدَ بنِ الأخنسِ وهو وأبوه وَجَدُّه صحابيُّون قَالَ : كَانَ أبي يَزيدُ أخْرَجَ دَنَانِيرَ يَتَصَدَّقُ بِهَا ، فَوَضعَهَا عِنْدَ رَجُلٍ في الْمَسْجِدِ ، فَجِئْتُ فأَخذْتُها فَأَتَيْتُهُ بِهَا . فقالَ : واللهِ ، مَا إيَّاكَ أرَدْتُ ، فَخَاصَمْتُهُ إِلى رسولِ اللهِ فَقَالَ : « لكَ مَا نَوَيْتَ يَا يزيدُ ، ولَكَ ما أخَذْتَ يَا مَعْنُ » . رواهُ البخاريُّ . في هذا الحديث : دليل على أن من نوى الصدقة على محتاج ، حصل له ثوابها ، ولو كان الآخذ ممن تلزمه نفقته ، أو غير أهل لها ، كما في قصة الذي تصدَّق على ثلاثة .
5. Ma'n bin Yazid bin Akhnas
(May Allah be pleased with them) (he, his father and his grandfather, all
were Companions) reported: My father set aside some dinars for charity and
gave them to a man in the mosque. I went to that man and took back those
dinars. He said: "I had not intended you to be given." So we went to
Messenger of Allah (PBUH), and put forth the matter before him. He said to
my father, "Yazid, you have been rewarded for what you intended." And he
said to me, "Ma'n, you are entitled to what you have
taken."
[Al-Bukhari].
Commentary:
1. This
Hadith leads us to the conclusion that if Sadaqah (charity), goes to a
needy son of a Muslim, there is no need to take it back from him for the
reason that the father had intended to give it to a deserving person. The
former gets the reward for it on account of his Niyyah (intention). This
however, will be reckoned as Nafli Sadaqah (voluntary charity) because the
obligatory Zakat (Sadaqah) cannot be given to the donor's own
dependents.
2. It is permissible in Shari'ah to make someone a
Wakil (attorney or agent) for Sadaqah.
3. It does not amount to
disobedience on the part of a son to take his father to a competent
authority or scholar to know the legal position on any issue, in the same
way, as mutual discussion and debate on matters of Shari'ah does not
amount to insolence. (Fath Al-Bari, chapter on Zakat).
[6] وعن أبي إسحاقَ سَعدِ بنِ أبي وَقَّاصٍ مالِكِ بنِ أُهَيْب بنِ عبدِ منافِ ابنِ زُهرَةَ بنِ كلابِ بنِ مُرَّةَ بنِ كعبِ بنِ لُؤيٍّ القُرشِيِّ الزُّهريِّ أَحَدِ العَشَرَةِ المشهودِ لهم بالجنةِ قَالَ : جاءنِي رسولُ اللهِ يَعُودُنِي عَامَ حَجَّةِ الوَدَاعِ مِنْ وَجَعٍ اشْتَدَّ بي ، فقُلْتُ : يَا رَسُولَ اللهِ ! إنِّي قَدْ بَلَغَ بي مِنَ الوَجَعِ مَا تَرَى ، وَأَنَا ذُو مالٍ وَلا يَرِثُني إلا ابْنَةٌ لي ، أفأَتَصَدَّقُ بِثُلُثَيْ مَالِي ؟ قَالَ : « لا » ، قُلْتُ : فالشَّطْرُ يَا رَسُولَ اللهِ ؟ فقَالَ : « لا » ، قُلْتُ : فالثُّلُثُ يَا رَسُولَ اللهِ ؟ قَالَ : « الثُّلُثُ ، والثُّلُثُ كَثيرٌ - أَوْ كبيرٌ - إنَّكَ إنْ تَذَرْ وَرَثَتَكَ أغنِيَاءَ خيرٌ مِنْ أنْ تَذَرَهُمْ عَالَةً يتكفَّفُونَ النَّاسَ ، وَإنَّكَ لَنْ تُنفِقَ نَفَقَةً تَبْتَغي بِهَا وَجهَ اللهِ إلا أُجِرْتَ عَلَيْهَا حَتَّى مَا تَجْعَلُ في فِيِّ امْرَأَتِكَ » ، قَالَ : فَقُلتُ : يَا رسولَ اللهِ ، أُخلَّفُ بعدَ أصْحَابي ؟ قَالَ : « إِنَّكَ لَنْ تُخَلَّفَ فَتَعملَ عَمَلاً تَبتَغي بِهِ وَجْهَ اللهِ إلا ازْدَدتَ بِهِ دَرَجةً ورِفعَةً ، وَلَعلَّكَ أنْ تُخَلَّفَ حَتّى يَنتَفِعَ بِكَ أقْوَامٌ وَيُضَرَّ بِكَ آخرونَ . اللَّهُمَّ أَمْضِ لأصْحَابي هِجْرَتَهُمْ ولا تَرُدَّهُمْ عَلَى أعقَابهمْ ، لكنِ البَائِسُ سَعدُ بْنُ خَوْلَةَ » . يَرْثي لَهُ رَسُولُ اللهِ أنْ ماتَ بمَكَّة . مُتَّفَقٌ عليهِ .في هذا الحديث : مشروعية عيادة المريض . وفيه : الإنفاق على من تلزمه مؤنتهم ، والحث على الإخلاص في ذلك . وفيه : أن من ترك مالاً قليلاً ، فالاختيار له : ترك الوصية ، وإبقاء المال للورثة ، ومن ترك مالاً كثيرًا ، جاز له الوصية بالثلث فما دون . والله أعلم .
6. Abu Ishaq Sa'd bin Abu
Waqqas (May Allah be pleased with him) (one of the ten who had been given
the glad tidings of entry into Jannah) narrated: Messenger of Allah (PBUH)
visited me in my illness which became severe in the year of
Hajjat-ul-Wada' (Farewell Pilgrimage). I said, "O Messenger of Allah, you
can see the pain which I am suffering and I am a man of means and there is
none to inherit from me except one daughter. Should I give two-thirds of
my property in charity?" He (PBUH) said, "No". I asked him, "Then half?"
He said, "No". Then I asked, "Can I give away one-third". He said, "Give
away one-third, and that is still too much. It is better to leave your
heirs well-off than to leave them poor, begging people. You will not
expend a thing in charity for the sake of Allah, but you will be rewarded
for it; even the morsel of food which you feed your wife". I said, "O
Messenger of Allah, would I survive my companions?" He said, "If you
survive others and accomplish a thing for the sake of Allah, you would
gain higher ranking and standing. You will survive them ... your survival
will be beneficial to people (the Muslim) and harmful to others (the
enemies of Islam). You will survive others till the people will derive
benefit from you, and others would be harmed by you." Messenger of Allah
(PBUH) further said, "O Allah, complete for my Companions their emigration
and do not cause them to retract." Sa'd bin Khaulah was unfortunate.
Messenger of Allah (PBUH) lamented his death as he died in
Makkah.
[Al-Bukhari and Muslim].
Commentary: In spite
of all their love for it, the Companions of the Prophet (PBUH) did not
like to die in a city from which they emigrated for the sake of Allah. For
this reason Sa'd (May Allah be pleased with him) was afraid of dying in
Makkah. The Prophet (PBUH) prayed for the accomplishment of Sa'd's
emigration and expressed regret over the misfortune of Sa'd bin Khaulah.
The latter died in Makkah.
Conclusion:
1. The Hadith lays
down that in the course of a disease which seems to prove fatal, one
cannot give more than one-third of the property in charity.
2. It
is also emphasized that one gets reward even for what he spends on his
wife and children.
3. One can report to others his ailment or to
seek treatment and ask them to supplicate from him.
4. In the
matter of Sadaqah (charity), which one gives to seek the Pleasure of
Allah, his closest relatives. should always have priority and preference
over others.
[7] وعنْ أبي هريرةَ عبدِ الرحمنِ بنِ صخرٍ قَالَ : قَالَ رَسُولُ الله : « إنَّ الله لا ينْظُرُ إِلى أجْسَامِكُمْ ، ولا إِلى صُوَرِكمْ ، وَلَكن ينْظُرُ إلى قُلُوبِكمْ » . رواه مسلم .في هذا الحديث : الاعتناء بحال القلب وصفاته ، وتصحيح مقاصده ، وتطهيره عن كل وصف مذموم ؛ لأن عمل القلب هو المصحح للأعمال الشرعية ، وكمال ذلك بمراقبة الله سبحانه وتعالى .
7. Abu Hurairah (May Allah be
pleased with him) narrated: Messenger of Allah (PBUH) said, "Allah does
not look at your figures, nor at your attire but He looks at your hearts
and accomplishments".
[Muslim].
Commentary: This
Hadith highlights the importance of sincerity and good intention. It is,
therefore, essential that every noble action should be based on these two
virtues; and heart should be free from all such things that destroy noble
deeds. Hypocrisy, ostentation, greed for wealth, riches and other wordly
things fall in the category of such evils. Since the true condition of
heart is known to Allah alone, the true position of one's actions will be
known on the Day of Resurrection when one will be requited for them by
Alah. In this world, one will be treated according to his apparent
condition while his insight will be left to Allah.
[8] وعن أبي موسى عبدِ اللهِ بنِ قيسٍ الأشعريِّ قَالَ : سُئِلَ رسولُ الله عَنِ الرَّجُلِ يُقاتلُ شَجَاعَةً ، ويُقَاتِلُ حَمِيَّةً ، ويُقَاتِلُ رِيَاءً ، أَيُّ ذلِكَ في سبيلِ الله ؟ فقال رَسُول الله : « مَنْ قَاتَلَ لِتَكونَ كَلِمَةُ اللهِ هي العُلْيَا ، فَهوَ في سبيلِ اللهِ » . مُتَّفَقٌ عَلَيهِ .قال ابن عباس : كلمة الله : « لا إله إلا الله » .وفي هذا الحديث : أن الأعمال إنما تحتسب بالنية الصالحة . وفيه : ذم الحرص على الدنيا ، وعلى القتال لحظ النفس في غير الطاعة .وفيه : أن الفضل الذي يورد في المجاهدين مختص بمن قاتل لإِعلاء دين الله . قال ابن أبي جمرة : إذا كان الباعث الأول قصد إعلاء كلمة الله لم يضره ما انضاف إليه .قال الحافظ : القتال يقع بسبب خمسة أشياء : طلب المغنم ، وإظهار الشجاعة ، والرياء ، والحمية ، والغضب ، وكل منها يتناوله المدح والذم ، فلهذا لم يحصل الجواب بالإِثبات ولا بالنفي .
8. Abu Musa Al-Ash'ari (May
Allah be pleased with him) reported that Messenger of Allah (PBUH) was
asked about who fights in the battlefield out of valour, or out of zeal,
or out of hypocrisy, which of this is considered as fighting in the cause
of Allah? He said: "He who fights in order that the Word of Allah remains
the supreme, is considered as fighting in the cause of
Allah".
[Al-Bukhari and Muslim].
Commentary: Since
one's action will be evaluated in terms of intention, so he alone would be
a Mujahid (warrior in the cause of Deen) who fights to glorify the Name of
Allah.
[9] وعن أبي بَكرَةَ نُفيع بنِ الحارثِ الثقفيِّ أَنَّ النَّبيَّ قَالَ : « إِذَا التَقَى المُسلِمَان بسَيْفَيهِمَا فالقَاتِلُ وَالمَقْتُولُ في النّارِ » . قُلتُ : يا رَسُولَ اللهِ ، هذا القَاتِلُ فَمَا بَالُ المقْتُولِ ؟ قَالَ : « إنَّهُ كَانَ حَريصاً عَلَى قتلِ صَاحِبهِ » . مُتَّفَقٌ عليهِ . في هذا الحديث : العقاب على من عزم على المعصية بقلبه ، ووطَّن نفسه عليها .
9. Abu Bakrah Ath-Thaqafi (May
Allah be pleased with him) reported: The Prophet (PBUH) said: "When two
Muslims are engaged in a combat against each other with their sword's and
one is killed, both are doomed to Hell". I said, "O Messenger of Allah! As
to the one who kills, it is understandable, but why the slain one?" He
(PBUH) replied: "He was eager to kill his opponent".
[Al-Bukhari
and Muslim].
Commentary: This Hadith leads to the conclusion
that one would be punished for such sinful intention for which he has made
a firm determination, and for the commitment of which he has adopted
necessary measures, even if he does not succeed in committing it because
of certain obstruction. Thus determination is different from a suggestion
of the devil. The latter is excusable while one is accountable for his
determination. However, what is mentioned in the Hadith will happen when
Muslims fight among themselves for worldly honour and prejudices, and no
religious issue would be the cause of their conflict, because in the
latter case, it is possible that both might be depending on their own
Ijtihad (exercise of opinion) for which they may be excused.
[10] وعن أبي هريرةَ قَالَ : قالَ رَسُول الله : « صَلاةُ الرَّجلِ في جمَاعَةٍ تَزيدُ عَلَى صَلاتهِ في بيتهِ وصلاته فِي سُوقِهِ بضْعاً وعِشرِينَ دَرَجَةً ، وَذَلِكَ أنَّ أَحدَهُمْ إِذَا تَوَضَّأَ فَأَحْسَنَ الوُضوءَ ، ثُمَّ أَتَى المَسْجِدَ ، لا يَنْهَزُهُ إِلا الصَلاةُ ، لا يُرِيدُ إلا الصَّلاةَ : لَمْ يَخْطُ خُطْوَةً إِلا رُفِعَ لَهُ بِهَا دَرجَةٌ ، وَحُطَّ عَنْهُ بها خَطِيئَةٌ حَتَّى يَدْخُلَ المَسْجِدَ ، فإِذا دَخَلَ المَسْجِدَ كَانَ في الصَّلاةِ مَا كَانَتِ الصَّلاةُ هِي تَحْبِسُهُ ، وَالمَلائِكَةُ يُصَلُّونَ عَلَى أَحَدِكُمْ مَا دَامَ في مَجْلِسِهِ الَّذِي صَلَّى فِيهِ ، يَقُولُونَ : اللَّهُمَّ ارْحَمْهُ ، اللَّهُمَّ اغْفِرْ لَهُ ، اللَّهُمَّ تُبْ عَلَيهِ ، مَا لَم يُؤْذِ فيه ، مَا لَمْ يُحْدِثْ فِيهِ » . مُتَّفَقٌ عليه ، وهذا لفظ مسلم . وقوله : « يَنْهَزُهُ » هُوَ بِفَتْحِ اليَاءِ والْهَاءِ وبالزَّايِ : أَيْ يُخْرِجُهُ ويُنْهضُهُ . قوله : « لا يريد إلا الصلاة » ، أي : في جماعة ، وفيه : إشارة إلى اعتبار الإخلاص . وفي هذا الحديث : إشارة إلى بعض الأسباب المقتضية للدرجات ، وهو قوله : « وذلك أنه إذا توضأ ، فأحسن الوضوء ، ثم خرج إلى المسجد ، لا يخرجه إلا الصلاة ، لم يخط خطوة إلا رُفعت له بها درجة ، وحط عنه بها خطيئة » . ومنها : الاجتماع والتعاون على الطاعة ، والألفة بين الجيران ، والسلامة من صفة النفاق ، ومن إساءة الظن به . ومنها : صلاة الملائكة عليه ، واستغفارهم له ، وغير ذلك .
10. Abu Hurairah (May Allah be
pleased with him) reported that: The Messenger of Allah (PBUH) said: "The
reward for Salat performed by a person in congregation is more than 20
times greater than that of the Salat performed in one's house or shop.
When one performs Wudu' perfectly and then proceeds to the mosque with the
sole intention of performing Salat, then for every step he takes towards
the mosque, he is upgraded one degree in reward and one of his sins is
eliminated until he enters the mosque, and when he enters the mosque, he
is considered as performing Salat as long as it is the Salat which
prevents him (from leaving the mosque); and the angels keep on
supplicating Allah for him as long as he remains in his place of prayer.
They say: 'O Allah! have mercy on him; O Allah! forgive his sins; O Allah!
accept his repentance'. This will carry on as long as he does not pass
wind".
[Al-Bukhari and Muslim].
Commentary: This
Hadith shows that although it is permissible to perform Salat individually
in market places and houses, but its collective performance in the mosque
is 25, 26, or 27 times more meritorious, as mentioned in other Ahadith.
[11] وعن أبي العبَّاسِ عبدِ اللهِ بنِ عباسِ بنِ عبد المطلب رضِيَ اللهُ عنهما ، عن رَسُول الله فيما يروي عن ربهِ تباركَ وتعالى قَالَ : « إنَّ اللهَ كَتَبَ الحَسَنَاتِ والسَّيِّئَاتِ ثُمَّ بَيَّنَ ذلِكَ ، فَمَنْ هَمَّ بحَسَنَةٍ فَلَمْ يَعْمَلْهَا كَتَبَها اللهُ تَبَارَكَ وتَعَالى عِنْدَهُ حَسَنَةً كامِلَةً ، وَإنْ هَمَّ بهَا فَعَمِلَهَا كَتَبَهَا اللهُ عَشْرَ حَسَناتٍ إِلى سَبْع مئةِ ضِعْفٍ إِلى أَضعَافٍ كَثيرةٍ ، وإنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللهُ عِنْدَهُ حَسَنَةً كَامِلةً ، وَإنْ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللهُ سَيِّئَةً وَاحِدَةً » . مُتَّفَقٌ عليهِ . هذا حديث شريف عظيم ، بيَّن فيه النبي مقدار ما تفضَّل الله به عزَّ وجلّ على خلقه من تضعيف الحسنات ، وتقليل السيئات . زاد مسلم بعد قوله : « وإن همَّ بها فعملها كتبها الله سيئة واحدة » . « أو محاها ، ولا يَهْلِك على الله إلا هالكٌ » . قال ابن مسعود : ويلٌ لمن غلبت وحداته عشراته . قال العلماء : إنَّ السيئة تعظم أحيانًا بشرف الزمان أو المكان ، وقد تضاعف بشرف فاعلها وقوة معرفته ، كما قال تعالى : ﴿ يَا نِسَاء النَّبِيِّ مَن يَأْتِ مِنكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيراً * وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحاً نُّؤْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقاً كَرِيماً ﴾ [ الأحزاب (30 ، 31) ] .
11. 'Abdullah bin 'Abbas (May
Allah be pleased with them) reported: Messenger of Allah (PBUH) said that
Allah, the Glorious, said: "Verily, Allah (SWT) has ordered that the good
and the bad deeds be written down. Then He explained it clearly how (to
write): He who intends to do a good deed but he does not do it, then Allah
records it for him as a full good deed, but if he carries out his
intention, then Allah the Exalted, writes it down for him as from ten to
seven hundred folds, and even more. But if he intends to do an evil act
and has not done it, then Allah writes it down with Him as a full good
deed, but if he intends it and has done it, Allah writes it down as one
bad deed".
[Al-Bukhari and Muslim].
Commentary: What
the Prophet (PBUH) relates to Allah is called Hadith Qudsi (Sacred
Tradition). Such Hadith is revealed to the Prophet (PBUH) by means of
Ilham (inspiration). This Hadith mentions the magnitude of Divine
blessings which He bestows upon His faithful slaves on the Day of
Resurrection.
[12] وعن أبي عبد الرحمن عبدِ الله بنِ عمرَ بن الخطابِ رضيَ اللهُ عنهما ، قَالَ : سمعتُ رسولَ الله ، يقول : « انطَلَقَ ثَلاثَةُ نَفَرٍ مِمَّنْ كَانَ قَبْلَكُمْ حَتَّى آوَاهُمُ المَبيتُ إِلى غَارٍ فَدَخلُوهُ ، فانْحَدرَتْ صَخْرَةٌ مِنَ الجَبَلِ فَسَدَّتْ عَلَيْهِمُ الغَارَ ، فَقالُوا : إِنَّهُ لا يُنْجِيكُمْ مِنْ هذِهِ الصَّخْرَةِ إِلا أنْ تَدْعُوا اللهَ بصَالِحِ أعْمَالِكُمْ . قَالَ رجلٌ مِنْهُمْ : اللَّهُمَّ كَانَ لِي أَبَوانِ شَيْخَانِ كبيرانِ ، وكُنْتُ لا أغْبِقُ قَبْلَهُمَا أهْلاً ولا مالاً ، فَنَأَى بِي طَلَب الشَّجَرِ يَوْماً فلم أَرِحْ عَلَيْهمَا حَتَّى نَامَا ، فَحَلَبْتُ لَهُمَا غَبُوقَهُمَا فَوَجَدْتُهُما نَائِمَينِ ، فَكَرِهْتُ أنْ أُوقِظَهُمَا وَأَنْ أغْبِقَ قَبْلَهُمَا أهْلاً أو مالاً ، فَلَبَثْتُ - والْقَدَحُ عَلَى يَدِي - أنتَظِرُ اسْتِيقَاظَهُما حَتَّى بَرِقَ الفَجْرُ والصِّبْيَةُ يَتَضَاغَوْنَ عِنْدَ قَدَميَّ ، فاسْتَيْقَظَا فَشَرِبا غَبُوقَهُما . اللَّهُمَّ إنْ كُنْتُ فَعَلْتُ ذلِكَ ابِتِغَاء وَجْهِكَ فَفَرِّجْ عَنّا مَا نَحْنُ فِيهِ مِنْ هذِهِ الصَّخْرَةِ ، فانْفَرَجَتْ شَيْئاً لا يَسْتَطيعُونَ الخُروجَ مِنْهُ . قَالَ الآخر : اللَّهُمَّ إنَّهُ كانَتْ لِيَ ابْنَةُ عَمّ ، كَانَتْ أَحَبَّ النّاسِ إليَّ - وفي رواية : كُنْتُ أُحِبُّها كأَشَدِّ مَا يُحِبُّ الرِّجَالُ النساءَ - فأَرَدْتُهَا عَلَى نَفْسِهَا فامْتَنَعَتْ منِّي حَتَّى أَلَمَّتْ بها سَنَةٌ مِنَ السِّنِينَ فَجَاءتْنِي فَأَعْطَيْتُهَا عِشْرِينَ وَمئةَ دينَارٍ عَلَى أنْ تُخَلِّيَ بَيْني وَبَيْنَ نَفْسِهَا فَفعَلَتْ ، حَتَّى إِذَا قَدَرْتُ عَلَيْهَا - وفي رواية : فَلَمَّا قَعَدْتُ بَينَ رِجْلَيْهَا ، قالتْ : اتَّقِ اللهَ وَلا تَفُضَّ الخَاتَمَ إلا بِحَقِّهِ ، فَانصَرَفْتُ عَنْهَا وَهيَ أَحَبُّ النَّاسِ إليَّ وَتَرَكْتُ الذَّهَبَ الَّذِي أعْطَيتُها . اللَّهُمَّ إنْ كُنْتُ فَعَلْتُ ذلِكَ ابْتِغاءَ وَجْهِكَ فافْرُجْ عَنَّا مَا نَحْنُ فيهِ ، فانْفَرَجَتِ الصَّخْرَةُ ، غَيْرَ أَنَّهُمْ لا يَسْتَطِيعُونَ الخُرُوجَ مِنْهَا . وَقَالَ الثَّالِثُ : اللَّهُمَّ اسْتَأْجَرْتُ أُجَرَاءَ وأَعْطَيْتُهُمْ أجْرَهُمْ غيرَ رَجُل واحدٍ تَرَكَ الَّذِي لَهُ وَذَهبَ ، فَثمَّرْتُ أجْرَهُ حَتَّى كَثُرَتْ مِنهُ الأمْوَالُ ، فَجَاءنِي بَعدَ حِينٍ ، فَقالَ : يَا عبدَ اللهِ ، أَدِّ إِلَيَّ أجْرِي ، فَقُلْتُ : كُلُّ مَا تَرَى مِنْ أجْرِكَ : مِنَ الإبلِ وَالبَقَرِ والْغَنَمِ والرَّقيقِ ، فقالَ : يَا عبدَ اللهِ ، لا تَسْتَهْزِئْ بي ! فَقُلْتُ : لا أسْتَهْزِئ بِكَ ، فَأَخَذَهُ كُلَّهُ فاسْتَاقَهُ فَلَمْ يتْرُكْ مِنهُ شَيئاً . الَّلهُمَّ إنْ كُنتُ فَعَلْتُ ذلِكَ ابِتِغَاءَ وَجْهِكَ فافْرُجْ عَنَّا مَا نَحنُ فِيهِ ، فانْفَرَجَتِ الصَّخْرَةُ فَخَرَجُوا يَمْشُونَ » . مُتَّفَقٌ عليهِ . في هذا الحديث : فضل الإخلاص في العمل ، وأنه ينجي صاحبه عند الكرب . وفيه : فضل بر الوالدين وخدمتهما ، وإيثارهما على الولد والأهل ، وتحمُّل المشقة لأجلهما . وفيه : العفة والانكفاف عن الحرام مع القدرة . وفيه : فضل حسن العهد وأداء الأمانة ، والسماحة في المعاملة .
12. 'Abdullah bin 'Umar
bin Al-Khattab (May Allah be pleased with them) narrated that: He heard
Messenger of Allah (PBUH) as saying: "Three men, amongst those who came
before you, set out until night came and they reached a cave, so they
entered it. A rock fell down from the mountain and blocked the entrance of
the cave. They said: 'Nothing will save you from this unless you
supplicate to Allah by virtue of a righteous deed you have done.'
Thereupon, one of them said: 'O Allah! I had parents who were old, and I
used to offer them milk before any of my children or slaves. One day, I
went far away in search of grazing and could not come back until they had
slept. When I milked as usual and brought the drink I found them both
asleep. I hated to disturb them and also disliked to give milk to my
children before them. My children were crying out of hunger at my feet but
I awaited with the bowl in my hand for them to wake up. When they awoke at
dawn, they drank milk. O Allah! If I did so to seek Your Pleasure, then
deliver us from the distress caused by the rock'. The rock moved slightly
but they were unable to escape. The next said: 'O Allah! I had a cousin
whom I loved more than any one else (in another version he said: as a man
can love a woman). I wanted to have sexual intercourse with her but she
refused. Hard pressed in a year of famine, she approached me. I gave her
one hundred and twenty dinars on condition that she would yield herself to
me. She agreed and when we got together (for sexual intercourse), she
said: Fear Allah and do not break the seal unlawfully. I moved away from
her in spite of the fact that I loved her most passionately; and I let her
keep the money I had given her. O Allah! If I did that to seek Your
Pleasure, then, remove the distress in which we are.' The rock moved aside
a bit further but they were still unable to get out. The third one said:
'O Allah! I hired some labourers and paid them their wages except one of
them departed without taking his due. I invested his money in business and
the business prospered greatly. After a long time, he came to me and said:
O slave of Allah! Pay me my dues. I said: All that you see is yours -
camels, cattle, goats and slaves. He said: O slave of Allah! Do not mock
at me. I assured him that I was not joking. So he took all the things and
went away. He spared nothing. O Allah! If I did so seeking Your Pleasure,
then relieve us of our distress.' The rock slipped aside and they got out
walking freely".
[Al-Bukhari and
Muslim].
Commentary:
1. It is permissible to pray
through our virtuous deeds. But to make someone a medium for it, is an
innovation in Deen which should be avoided for two major reasons. Firstly,
there is no evidence in Shari'ah to support this. Secondly, it is against
the practice of Khair-ul-Qurun, the best of generations. (This term is
used for the first three generations of Muslims, the one in which the
Prophet (PBUH) lived and the two following).
2. Preference should
be given to the service of parents, even over the service of one's own
wife and children.
3. To abstain from sins out of fear of Allah is
a highly meritorious act.
4. Labourers should always be treated
fairly. If someone has paid to a labourer less than his due, it should be
paid to him in a decent manner.
5. Any supplication which is made
sincerely, and with real sense of humbleness is granted by
Allah.
6. Allah sometimes helps His pious men even in an unusual
manner, which is termed as Karamat (wonder or marvel). Thus, like the
miracles of the Prophets, wonders of the righteous people are also true.
But miracles and wonders both appear with the Will of Allah.